Essence of Jainism

SR No.: 007623
Original Sutra Author: N/A
Author: Manu Doshi
Publisher: Manu Doshi
Publication Year: 2003
Total Pages: 46
Language: English
Classification: Book_English
File Size: 269 KB

Page 25

can thereby prevent the inflow of new Karma, while facing the consequences of currently operative Karma. This is similar to closing the openings of a house, when dirt and trash happen to fling inside on account of a whirlwind. Staying in equanimity is, of course, not as easy as closing the doors. But that should not be considered too hard, because such staying does not preclude the efforts to change a given situation. Making effort is also karma and if that Karma happens to give instant fruits, the situation may change. One needs, however, to avoid the sense of ego and arrogance in the favorable circumstances and stop blaming anything or anyone else for the unfavorable ones. In other words, one should have the right perception so as to avoid indulgence in defilement. Staying away from defilement is Samvar as it helps in preventing the inflow of new Karma.
Eradication of the previously acquired Karma is Nirjarä. That is analogous to cleaning the inside of the house of the accumulated dust etc. after closing the openings. The earlier acquired Karmas, which become operative, are extinguished as the consequences are borne. That dripping of Karmas on their own at the end of their duration is called Akäm Nirjarä. That type of Nirjarä is automatic. The accumulated Karmas, which are not operative, continue to stay with the soul in a dormant state, and the efforts can be made to eradicate them before they become operative. The process of eradication by deliberate effort is called Sakäm Nirjarä.
In Jain tradition considerable emphasis is laid for this purpose on Tap or observation of austerities. In Tattvärthasutra, Lord Umaswati states in this connection: Tapasa Nirjara Cha, which means that Tap can also lead to Nirjarä. Jains are accordingly encouraged to observe Tap. But it is generally taken as and is equated to fasting. Jains therefore undertake short or long fasts with a view to achieve Nirjarä. It is overlooked that the scriptures have laid down 12 types of Tap and fasting is only one of them. Two stanzas from the Panchächär Sutra, which are pertinent in this respect, state as under:
Fasting, eating less than needed, contracting desires, relinquishing tastes, bearing hardships and braving the discomforts constitute six types of external Tap.
Repentance, modesty, rendering service, Self-study, meditation and concentration constitute six types of internal Tap.
When seers laid down Tap as a means for Nirjarä, they evidently meant the observance of internal Tap. External Tap has its importance only to the extent it is helpful and is conducive to internal one. In practice, however, we hardly think of internal Tap and feel contented with observing fast, the first of the six external austerities. That is usually termed as Upaväs. The scriptures term it as Anashan, because what we usually do is to abstain from eating and Anashan exactly means that. But eating or non-eating is rather a physical phenomenon and as long as the body survives, it is going to need food. Though it can survive without food for some time, we are conditioned to eat at regular intervals. In order to inhibit that conditioning, it is useful to fast from time to time. That is the importance of fasting. But fasting itself does not lead to eradication of Karma (Nirjarä). For that purpose one needs to resort to internal Tap.
The term 'Upaväs', which we generally use for fasting, is not the synonym with Anashan. 'Upa' means closer and 'Väs' means abode. Thus Upavas literally means abiding in proximity with or in tune with soul. If a person sincerely tries to stay in accordance with the real nature of soul, he cannot indulge in any sense of craving or aversion. As such, he would stay away from defilement and would achieve a high degree of Nirjara. Thus Upaväs, in the true sense of the term, amounts to the right activity and is as such a panacea for eradicating Karma. We, however, hardly observe that kind of Upavas. It is actually paradoxical to think that Upaväs can be observed simply by abstaining from food.
Let us therefore examine the concepts of Karma, Tap and Nirjarä scientifically. We have seen that every action results in Karma. When a person intends to do some thing wrong for the first time, he experiences inhibition from within, which indicates the resistance from his conscience. If